
Class C < 

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Lincoln— an Inspiration. 



A DISCOURSE 



By Rabbi JOSEPH KRAUSKOPF, D. D. 



M 
•AT. 



Series XVIII. No. 14 




February 12th, 1905 



TEMPLE KENESETH ISRAEL, 

Broad St. above Columbia Aye. 
PHILADELPHIA. 



THE KENESETH ISRAEL SUNDAY DISCOURSES are distributed Free of 
Charge, in the Temple to all who attend the Services. Those desirous of 
having these Discourses mailed weekly to their own address or to friends, 
will please apply to the Sexton, OSCAR KLONOWER, 1435 Euclid Ave. 

The Liturgy used in the Services at the Temple is for sale by the Sexton. 



£ifr2ifr&3^^ 



SERIES XVIII. 1904—1905. 



i. The Simple Life. 

2. Remember the Week-day to Keep it Holy 

3. "Turn Not Back."— I. 
4- "Turn Not Back."— II. 

5. Kindle the Hanukkah Lights. 

6. Zionism as a Cure of Anti-Semitism. 
7- If I Were a Christian. 

8. Complaints and Remedies. 

9. Parsifal— the Triumph of Innocence. 

10. Amfortas— the Torment of Guilt. 

11. "Still Throbs the Heart." 



12. Does Religion Pay ? 

13. " Made Wise Through Pity. 

14. Lincoln— an Inspiration. 



Sunday Discourses by Rabbi Joseph Krauskopf, D. D. 

SERIES XVII. 1903—1904. 



The Demands of the Age on the Church. 

The Higher and the Lower Pleasures. 

Is God or Man Unjust? 

Canst Thou by Searching Find Out God ? 

" Mary of Magdala." 

" The Battle Not to the Strong." 

A Backward Look. 

The Problem of the Ghetto. 
I —Not Congestion but Colonization. 
II —No Morality Without Spirituality. 

What Shall Our Children Read ? 
What Shall Our Children Believe? 
The Russo Japanese War. 



Some Isms of To-Day. 



I?. 


I. — Egoism. 


8. 


II.— Altruism. 


•9- 


III. — Pessimism. 


20. 


IV. — Optimism. 


21. 


V.— Realism. 


23- 


VI —Idealism. 


24 


VII — Dowieism. 


25 


VIII.— Mysticism. 


26. 


IX. — Trade-Unionism. 



45 



SERIES XVI. 1902—1903. 



A Wreath upon the Grave of Emile Zola. 
Secretary Hay and the Roumanian Jews. 
" Lo, the Dreamer Cometh ! " 

The Hope of Immortality. 
I — " Quoth the Raven ' Nevermore.'" 
II — Quoth the Reason "Evermore." 
The Seven Deadly Sins. 
Introductory : — The Cause of Sin. 
I.— Selfishness. 
II. — Avarice. 
III.— Envy. 
IV.— Anger. 
V.— Pride. 
VI— Infidelity. 
VII.— Excess. 



The Cardinal Virtues. 

14. Introductory— Perverted Morals. 

15. Introductory II. — The Meaning of Virtu* 

16. I.— Life-Wisdom. 

17. II.— Self-Control. 

18. — Self-Control. — Continued. 

19. III.— Courage. 
21. IV. — Justice. 

23. Our Debt and Duty to Dr. Wise. 

24. The Two Redeemers. 



SERIES XV. 1901—1902. 



1. Preacher or Teacher? 

s. Not What Man Has But What Man Is. 

$. Solomon : His Glory and His Shame. 

Old Truths in New Books. 

4. I. — The Reign of Conscience, based on 

"Herod, a Tragedy," by Stephen 
Phillips. 

5. II. — The Reign of Reason, based on "The 

Reign of Law," by James Lane Allen 

6. III. — The Reign of Liberty, based on 

"Electra," a Drama, by Benito Perez 
Gald6s. 

7. IV.— The Reign of Right, based on " Res- 

urrection," by Count Leo Tolstoy 

8. V. — The Reign of Woman, based ©n 

James M. Ludlow's " Deborah, A Tale 
of the Times of Judas Maccabaeus.'' 

9. VI.— The Reign of the Soil, based on "Back 

to the Soil," by Bradley Gilman. 
10. VII.— The Reigu of Love, based on " The 

Love Letters of Bismarck." • 
«. VIII.— The Reigrn of Religion, based on 
"Casting of Nets," by Richard Bagot. 



The Seven Ages of Man. 

12. Life — A Farce, Melodrama, or Tragedy? 

13. I.— Childhood— Seed-time. 

14. II.— Boyhood & Girlhood— School-days 

15. III. — Youth — The Age of Love and 

Matrimony. 

16. —The Age of Love and Matrimony. 

— Continued. 

17. — The Age of Love und Matrimony 

— Concluded. 

18. IV.— Manhood— The Age of Labor. 

19. — The Age of Labor. — Continued. 

20. V.— Maturity— The Age of Harvest. 

21. VI. — Decline — The Age of Beneficence. 

22. VII.— Death— The Age of Rest. 

23. The Aftermath. -Summary and Conclusion 

24. Charity " Uncovers" a Multitude of Sins. 

25. " Still Achieving, Still Pursuing." 



SERIES XIV. 1900—1901. 

2. From Better to Best. 

4. Tolstoi Excommunicated. 

6. Our Wrongs to our Little Ones. 

I. "We Jews." 

The Wail of the Modern Ghetto. 
10. I. The Diagnosis. 
ta. II. A Remedy. 

A Rabbi's Impressions of the Oberammergau 
Passion Play. 

15. I. Introductory. 

17. II. Iu the Forenoon. 

19. III. In the Forenoon (Continued). 

31. IV. In the Afternoon. , 

23. V. The End. 

24. VI. The Summary. 

25. A Time to Keep Silence, and a Time to Speak. 

16. "Gods First Temples." 
27. Daybreak. 



SERIES XIII. 1899—1900. 

1. "The Choir Invisible." 

3. The Tragedy of the Jew. 

5. Ancient Ideals and their Ruins. 

7. The Passioii Play at Polna. 

9. ChanukahLightsandtheChristmasTree 

12. The Will and the Way. 

Society and Its Morals. 

14. I. — Individual Morality. 

16. TI.— Domestic Morality. 

18. III.— Social Morality. 

20. IV. — Sectarian Morality. 

**. V.— National Morality. 

24. VI.— Racial Morality. 

26. VII.— International Morality. 

38. Isaac M. Wise— A Memorial Tribute. 



ffitttrnln— att Jnsptrattmt. 

A Discourse, at Temple Keneseth Israel, 

BY 

Rabbi Joseph Krauskopf, D. D. 

Philadelphia, February 12th, 1905. 



Scriptural Lesson : I Samuel, Chapter xvi, 1-13. 

Text : "Who shall stand in the holy place? He that hath clean hands, and a 
pure heart." Psalm xxiv, 3-4. 



Mr. William Roscoe Thayer contributes to the current 
number of the North American Review a scholarly article, 
entitled: Biography. In it he sets forth that ^ ^ ^ 
biography as a branch of history is little culti- biography . 
vated, and that of good biographies we have but 
few. He tells us that, if Plutarch's Lives had been lost, 
we would have been deprived of knowledge such as neither 
Thucydides nor Livy nor Tacitus could ever supply. He 
attributes the never-weakening hold of the Old Testament on 
civilized society not so much to its religious as to its biograph- 
ical teaching. Abraham, Isaac, Joseph, Moses, Saul, David, 
and others, are drawn, he says, with such unsurpassed fidelity 
that a child recognizes the life-likeness, and a philosopher 
wonders at the perfection with which they typify phases of 
universal human nature. He shows that the nineteenth century 
produced Lives as great as any that lived in times past, and 
some types greater than any that had ever been recorded before, 
but they have largely escaped us because of our disregard of 
biography as one of the most important branches of knowledge. 
In this age of science, he says, it is the mass or the class that 
holds our attention ; of the individual little account is taken. 
" The career of a tribe, a nation, a race; the growth and decay 
of institutions; the birth and flowering and death of religious, 
philosophies, politics, arts; the mystic importance of the soil 
out of which all springs, and of the climate which each must 
breathe— these are the topics," he says, "which have chiefly 



120 



engrossed historians during the past fifty years." The con- 
clusion arrived at is that man's highest interest is in his fellow- 
man, and that the knowledge of other men's lives is the secret 
of knowing how best to live one's own. 

I wish that educators and parents might read that article, 

and be inspired by it to attach greater importance to biography 

than they have hitherto in the training of those 

Its study should be J ° . 

obligatory in all who are entrusted to their care. And I wish that 
schools. t | ie N at j on wou ld make a study of the lives of its 

great and good men and women obligatory in all its schools, 
to assure itself thereby of a nobler type of manhood and of a 
higher grade of citizenship. I believe that one of the curses 
of our age is to be found in the preponderating publication by 
our press of what is vicious and criminal, in the conspicuous 
exhibition of ignoble types of character, of corrupt politicians, 
of apathetic citizens, of scoundrelism in high life and low life. 
The constant sight and sound of these evils, unneutralized by 
an occasional dipping into the lives of the Nation's noblest 
heroes and martyrs, diseases our moral nature, as the constant 
in-breathing of noxious gases poisons our physical health. 
Unconsciously, a belief implants itself that all are grasping 
and self-seeking, that all set their own gain above that of the 
state — that no one is capable of self-sacrifice for his country's 
good, and that, when all politicians are dishonest and all 
citizens apathetic, no one but a fool will be honest if in office, 
and no one but an idler will bother himself about national or 
municipal affairs, if out of office. 

It is to this absence of noble types of patriots as exemplars 
by which to guide our political lives, it is to this want of hero- 
worship which manifests itself best in love of 
co S un n t e s g .or C ne a g , fect biography, that I attribute the little importance 
of Lincoln's birth- t h a t [ s attached to this day, which is known in 
our national calendar as Lincoln's Birthday. 

What if Lincoln had lived in ancient days, and had per- 
formed his valorous deeds and had suffered martyrdom in Biblical 
, . . times ! What a joyous religious festival we would 

What if Lincoln had J J ° , ., 

been a Biblical have celebrated to-day! How the church-bells 
character? WO uld have summoned the people to their re- 

spective place of worship! How the sacred edifices would have 

1$ 'ft 



121 

been garlanded and festooned in honor of the patriot, hero and 
martyr ! How the pulpits would have waxed eloquent in 
their recitals of his heroic and beneficent achievements ! How 
augmented choirs and crowded congregations would have made 
the churches reverberate with their paeans of triumph, with 
their hymns of praise! 

Secular institutions are not generally willing to learn from 
the church; whether with good reason or not is not for me to 
tell. But I cannot help thinking that they might c . . ... 

" fe J fe Secular institu- 

profitably copy from the church its mode of cele- tions might profit 
brating the anniversaries of its saints and heroes, romchurch - 
its mode of devoting lesson, discourse and hymn to the story 
of their lives and deeds. They would find it one of the noblest 
manners of commemorating the dead, and one of the best means 
of inspiring the living. 

As there is little likelihood of secular institutions following 
this example of the church, why might not the church make 
festive days of the anniversaries of its national Church sh0U | d 
heroes and martyrs ? Must the church confine celebrate secular 
itself for its anniversary celebrations only to saints bene,ac,ors - 
and heroes who lived thousands of years ago, or who were of 
Palestinian or Roman origin ? Did the great benefactors of 
mankind live only in ancient times ? Have not modern times 
seen reformers, emancipators, benefactors, martyrs, holy men 
and holy women, saints in the truest sense of the word, as great 
as any of those who lived in the past ? Why are not they 
given a place in the calendar of the church ? Was not their 
cause God's cause, their battle God's battle, their victory God's 
victory ? Did not they sow in tears that mankind might reap 
in joy ? Did not they pour out their heart's blood that their 
nations might live in peace and happiness ? 

Often I feel that the church, by refusing to take cogniz- 
ance of modern benefactors, is losing sight of one of the greatest 
opportunities for impressing itself strongly upon Lincoln as great as 
the present generation. Such recognition of dis- greatest of ancient 
tinguished and heroic benefaction would give heroes - 
modern interest to the church, and enhance its worth as an 
educator and inspirer. If the story of Moses emancipating an 
oppressed people more than three thousand years ago, or that 



122 

of a Maccabee taking up, in the name of liberty, an almost lost 
cause, and routing a mighty host, can thrill and inspire us 
to-day, how might we not be thrilled and inspired by a church 
celebration of Abraham Lincoln, the lowly and despised, yet 
the God-inspired and fearless, setting free three millions of 
enslaved human beings, and securing the permanence of our 
Nation, at the cost of his life ! 

The Catholic Church has been wiser in this respect than 

we. It did not cease celebrating and sanctifying men and 

women with the close of its Scripture. It has 

Lincoln deserving ne oQ canon j z i n g people who powerfully im- 

of canonization. fe & r- r r ■> 

pressed their personality on contemporaneous and 
succeeding generations. It erred, however, in limiting that 
distinction to people of its own faith, and to such who bene- 
fitted its church. Its roster of saints does not contain the 
names of the men and women of the larger faith, of the faith 
as broad as human kind, of them who fought mankind's battles, 
who healed mankind's wounds, who broke the shackles of the 
enslaved, who fought and bled and died for liberty, justice 
and truth, the Charlotte Cordays, the Lessings, the Florence 
Nightingales, the John Howards, the Father Damiens, the 
Garrisons, the Lincolns. 

Name the saints' days of all the churches, and tell a 
prouder day than February, the twelfth. Enumerate all the 

valorous deeds of all the holy men, and tell me 
What saint greater llich w jj 1 eclipse those of Abraham Lincoln. 

than Lincoln? r 

Tell the story of the brightest star in your galaxy 
of saints, of one who, rising from lowliest origin, of one who, 
unaided by any of the advantages of education or culture 
or good family, or good looks or social graces, of one who, 
entirely self-taught and self-trained, of one who, obliged to 
fight all his life against adverse circumstances, of one who 
with a world against him, and with no other weapon than 
an unquenchable love for right and justice, and with an 
immovable conviction that truth will be, must be victorious in 
the end, dared all and conquered all, and when you have told 
that story, compare.it with that of Abraham Lincoln, and then 
tell me which is the more illustrious, which the more inspiring 
of the two. 



123 

There has never lived a saint, though their name is 
Legion, whose life and deeds have so kindled a love of true 
heroism in the heart of the reader as does the 
story of the life of Lincoln. It is almost im- ,s * n JJ, ratton . 
possible for you to rise from the reading of his 
biography, and not have a more sacred regard for the possi- 
bilities of true manhood than you ever had before, and not 
have a new light in your eye, a new love in your heart, a new 
purpose to your life, a new resolve: so to live, henceforth, and 
so to strive that mankind may, in some measure, be the better 
for your living. It is for this reason that I believe that the 
church would render one of the greatest services to mankind if 
it would gather its people together every twelfth of February, 
for a sacred commemoration of the heroic part Lincoln played 
in one of the world's bitterest struggles and proudest victories. 
No one could attend that service and not go away the wiser 
and better for having come and listened to a story which, 
without the aid of myth and miracle, without the halo of 
exaggeration and embellishment, is stranger than fiction, and 
more marvellous tnan legend born of oriental fancy. 

There are times when nations, like individuals, perform 
master-strokes of genius. Such a one was performed by our 
Nation on that day — one of the most critical in Hjg cho|ce a 
its history — when it dared to choose one, unknown master-stroke of 
to most, scorned by many, doubted by the best, 9en 
yet destined, before long, to win the admiration of all, and to 
grow deeper into the heart of the American than has any other 
President, before or since. And it was no special manifestation 
of divine aid, no supernatural power to work miracles or to 
cast spells that opened to him the heart of men, that made him 
the redeemer of the oppressed, the savior of his people. 

No man ever had a more difficult path to travel than he, 
and had he lived in the days when the supernatural had 
general credence, when it was commonly resorted No man clinibed 
to explain what otherwise seemed inexplicable, a more difficult 
a dozen miracles would have been invented for " 9 
him by his admirers, a dozen revelations would have been 
vouchsafed for him by his chroniclers, to account for his 
march from his log-cabin in the wilds of Kentucky to the 
White House at Washington. 



124 

No President before or since had been the object of as much 
vilification, ridicule, carricature as he had been during the short 

, tenure of his office. That which was his glory was 
From most abused , 

becomes most made his shame; that wherein lay his greatness 
honored. wag hel( j U p as hi s disgrace; that which was his 

highest wisdom was ridiculed as his monumental folly. Yet, 
when he was foully felled by the hand of felon, in the very 
hour of his supremest triumph, the whole Nation wept; the 
sun and moon seemed to have lost their lustre; the birds in the 
air seemed to have hushed their voices; the stars and stripes of 
Old Glory seemed to have paled and shrunken; Jefferson Davis, 
the leader of the rebellion, mourned the dastardly deed as the 
greatest calamity to the South next to the failure of the con- 
federacy; and all the nations of the earth vied with each other 
in doing reverence to his memory, and in sympathizing with 
the Nation for its irreparable loss. 

What was the miracle that wrought the mighty change 
within so short a time ? 

It was first of all the simplicity of his nature. His was a 
mind as open as the woodland in which he was raised; his a 

soul as clear and sunny as the sky under which 
Change of senti- J . 

ment due to his he was born. A commoner by birth, a commoner 
simplicity. he rema i ne d all his life. Honors could never 

spoil him; position could never make him forget his worse 
than humble birth — a childhood with little of a mother's care 
or of a father's guidance, with scarcely any schooling, with 
but few books, few friends, few of those pleasures that make 
childhood a happy memory. He never tried, not even when 
in the zenith of his glory, to assume a polish or grace or manner 
that was not his by nature or training. This plainness it was 
that kept him close to the great majority of the people whose 
kinsman he was by birth and fortune. Being of the common 
people, he knew their wants, he had his ear close to their 
hearts, and when he said and did a thing it was the utterance 
or the deed of the people incarnate in himself. What a beau- 
tiful saying that was of his "God must love the common 
people, or He would not have made so many of them." What 
a flash of genius in that answer of his, to the question what his 
coat of arms would be, "A pair of shirt-sleeves." 



125 



The second cause that wrought that miracle lay in his 
sterling honesty. Other men have risen from lowly estates to 
positions of eminence, but seldom with the aid of ^ ^ ^^ 
such uncompromising integrity as that which honesty 
distinguished the life of Lincoln. Enemies de- 
rided, newspapers carricatured him, but no one could ever 
point' a finger of calumny at his honor or honesty. Almost 
unlimited was the power he possessed, vast was the national 
treasure under his administration, yet no one was ever able to 
say that he used his power for personal glory or disposed of 
treasure for personal ends. No one was ever able to charge 
him with consulting any other interests than those of his 
country, or with seeking any other welfare than that of his 
people. His very face disarmed suspicion. He had never 
mingled enough with society to have learned the art of posing 
or dissembling. His greatness lay in his goodness. 

Remarkable as was the power with which he could bear 
abuse, his ability to forgive was more remarkable still. That 
beautiful saying of his in his inaugural address: " With malice 
toward none, with charity toward all " was the guiding prin- 
ciple of his entire public career, and often under most trying 
and vexing conditions. He could afford to be honest because 
he never sought an honor and was never ruled by ambition. 
Whatever office he held sought him; whatever honor he had 
came unsolicited. When advised one day by friends to change 
a certain expression in an address he was about to deliver, lest 
it might lose him votes and lead to his defeat, he replied that 
that expression was his matured conviction, that it was the truth 
and the whole truth, and that he could better afford defeat 
with that expression than victory without it. 

It was in that sacred regard for right wherein lay another 
cause of that marvellous change in the attitude of the Nation 
toward one whom, but a short time before the Tohis8acfed 
leaders scorned or distrusted, or whose ability to regard for rlght 
lead the Nation through one of the greatest 
crises even his friends seriously questioned. He had seen 
slavery in all its sinfulness, and he had sworn to himself that, 
if ever he should have the power, he would, with God's aid, 
give it the blow that would crush it forever. He never forgot 



126 

that pledge. " There is but one question before the American 
people," said he, early in his career. " 'Is Slavery Right or 
Wrong ? ' and until that question is answered peace is impos- 
sible, and the Union is in danger." And all fearless of the 
consequences to his political opportunities, he continued, 
saving: "You cannot, you dare not say that slavery is right! 
Have the manhood then to say ' it is wrong,' and the courage 
to stand by your conviction. History, through the centuries, 
has been teaching us that might ma ies right ! Let it be our 
mission in this nineteenth century to reverse the maxim and to 
declare that right makes might ! " 

They who were present at that speech saw his face, that 
at other times was almost ugly, made beautiful by the ecstasy 
of his wrath, saw his stature, already six feet and four inches 
in height, grow into colossal proportions, and in his voice they 
heard the ring that must have been heard at Pharaoh's court, 
when Moses thundered forth: " Let my people free ! " or that 
must have been heard at the Diet of Worms, when Luther, 
in the face of death, gave utterance to his declaration of 
conviction: "Here I stand, I cannot otherwise, God help 
me. Amen." 

Verily as a messenger of God spoke Lincoln on that day, 
and if his hearers did not know it at the beginning of his 
address, all doubt was dispelled when he concluded that mem- 
orable speech with the words: ' ' I know that the Lord is always 
on the side of the right; but it is my constant anxiety and prayer 
•that I and this Nation should be on the Lord's side." 

If men have been called saints because of the holiness of 
their lives, then is our own Lincoln entitled to saintship. If men 
a saint and seer nave been called prophets because of the lumi- 
a reformer and nous truths they uttered, because of their fearless 
an emanc pa or. ex p OSUre f wro ng, and their defense of right, 
because of their clear prevision of the consequences of wrong, 
and their heroic efforts to ward them off by converting error 
into truth, and iniquity into righteousness, then was Lincoln a 
prophet. If men have been called reformers and emancipators 
for abolishing the wrongs of ages and for setting free the 
oppressed and the enslaved, then was Lincoln a reformer and an 
emancipator. If men have been called martyrs for purchasing 



I2 7 

other men's rights, and other men's freedom, and other men's 
happiness at the cost of their own lives, then died Lincoln the 
death of martyrdom. 

And if for these reasons, the saints and prophets, the 
reformers and emancipators and martyrs, have found a place in 
the memorial calendar of the church, then is Lincoln entitled 
to a foremost place among the sainted and blessed of every 
church, for a better man than he, nor one greater, nor one 
more blessed than he never lived in any age, nor in any clime. 



A Rabbi's Impressions of the Oberammergau Passion Play 

By RABBI JOS. KRAUSKOPF, D. D. 

A handsome edition in Octavo Form, of the entire series of Rabbi Joseph 
Krauskopf's Discourses on the above subject. 

The subject is one of absorbing interest, ably and exhaustively treated, anc 
the work has a distinct literary value. With an introduction by the author. 

As a piece of book-making, it is all that good paper, good print, good bind 
lng can make it. Price $1.25. Postage 10 Cents. 

EDWARD STERN & CO., PUBLISHERS, PHILADELPHIA. 

Tor Sale by OSCAR KLONOWER, 1435 Euclid Avenue, Philadelphia. 



some: opinions 



From the Author of the "History of Universal 
Literature," Dr. Gustav Karpeles: 

I regard a translation of it into German as 
exceedingly necessary. We have no work in 
German literature which points out the dif- 
ference between Jew and Christian from a 
modern point of view so critically as you do 
in your book. 

From Dr. B. Felsenthal : 

Coming from the clear mind and warm 
heart of one who masters his subject, written 
in a popular, yet elevated and elevating lan- 
guage, it will, no doubt, contribute very much 
to implant into the hearts of its Jewish 
readers new love for Judaism, and into the 
hearts of its non-Jewish readers esteem and 
appreciation of a people and of a religion 
which many of them were used to look upon 
with prejudice, often with contempt. 

Rev. E. P. Dinsmore, Minister of the Second Uni- 
tarian Church, writes: 

The frame of mind in which the reading of 
the book left me is one of indignation at the 
perpetuation of a falsehood against the Jew- 
ish people which has wrought such cruel 
suffering, and its retention upon the pulpits 
dedicated to Truth. 

Claude G. Montefiore writes in "The Jewish 
Quarterly Review." London. 

Dr. Krauskopf puts his own case strongly; 
he speaks out in no uncertain voice (and well 
lie may) about the calumnies and bitter per- 
secutions from which the Jews have suffered 
and are suffering, but for himself good will, 
forbearance and brotherly love are his watch- 
words; these are the qualities which he de- 
sires to see prevail and it is to advance their 
cause that his book was written. 

One of the most excellent things of Dr. 
Krauskopf's book is the clear and ingenious 
way in which the author weaves his New 
Testament criticisms and his capital descrip- 
tions of the play together. In the first five 
sermons we are never allowed to forget that 
we are listening to some one who has been to 
Oberammergau, and that his immediate pur- 
pose is to give us a description as well as im- 
pressions of what he actually saw and heard. 
It is no mere dry criticism therefore which 
the preacher gives us; no mere assertions of 
what he conceives the course of events to 
have actually been, but while these criticisms 
and assertions are in a sense the real object 
of the whole book, they are apparently sub- 
ordinated to the impressions and descriptions. 
The total result makes very good reading and 
leavts a pleasing effect upon the mind 



The Hon. Andrew D White, United States Ambas- 
sador to Germany, writes : 

The fairness and liberality of your treat- 
ment of the whole subject, as well as the 
beautiful garb you have given the thoughts, 
ought to commend the work to every think- 
ing man and woman whether Jew or Gentile 

From " The Philadelphia Press." 

Rabbi Joseph Krauskopf's well-known abil 
ities as a preacher and writer, a scholar and 
a man of sincere thought and high intellec- 
tion, naturally would tend to make anything 
he might write on some great religious cere- 
mony interesting, and a distinct contribution 
to the matter in hand. But when he ap- 
proaches such a subject as the Passion Play 
at Oberammergau from the intense emotional 
standpoint of one who sees his race maligned 
in gross caricature, his discussion and descrip 
tion take on a keener lone, and possess an 
additional value as a sort of human docu 
ment. 

John E. Roberts, Pastor of the Free Church. 
Kansas City, Mo., writes: 

I wish every Christian in the world could 
read that book. Every one that is intelligent 
and amenable to reason would want to devote 
every remaining energy to the making of 
amends to that great people whom to execrate 
and despise has been the paramount duty ot 
Christians for centuries 

Israel Abrahams, Editor of the "Jewish Chron 
icle," London, writes : 

Dr. Krauskopf is always entertaining, here 
he is bold as well. . . . 

His manner is respectful though strong, he 
is suave though uncompromising. 

Dr. Krauskopf pleases the historian as wel! 
as the theologian. He analyzes the story ot 
the Gospels scene by scene, and fearlessly 
exposes their incredibility, the lack of his 
toric evidence for thein. "He is particularly 
good about the trial of JtSUS. 

From "The Jewish Messenger " 

Dr. Krauskopf writes courageously and to 
the point, his words are for both comrauni 
ties and teach a needed lesson to Jew and 
non-Jew. The one will rise from the perusal 
of the book with more reverence for his 
religion and his ancestors, the olher will; 
more appreciation of the Jewish creed anci 
knowledge of Jewish history. It is a book 
adapted to remove prejudices and instil a 
clearer understanding of the rise of Christian 
traditions 



Sunday Discourse* by Rabbi Joseph Rrauslcopf, D. D. 



SERIES XII. 1898—1899, 

What is Trath ? 
The Gospel of Joy. 
The Gospel of Sorrow 
The Gospel of Good- Will. 
The Sunset of Lite. 
Old Memories and New Hopes. 
The Sunday Sabbath. 
"Lest we Forget— Lest we Forget." 
Ninetieth Birthday of Lincoln andDarwin 
The VoicethatCalleth in the Wilderness 
" Turning Parents and Children Toward 

Each Other." 
Israel-Weak, And Yet Strong-(Joel iv, 10) 
Cyrano deBergerac— The Story of the Jew 
Responsibility ^of the Rich. 



SERIES XI. 1897—1898. 

I. A wise Question is the Half of Knowledge 

5. Good to be Great - Great to be Good. 

3 "Woe, if all men speak well of you." 

7. "Who isGod, that I should hear Him?'" 

9. Noble Impulses are Speechless Prophets. 
(A discussion of the Ziohistic Question.) 

it. Laid to Rest. 

13. How to Mourn and Remember our Dead. 

16. Condemned Unheard— the Dreyfus Cast. 

18. The Martyr-Race. 

20. "Mordecai Sitting in the King's Gate." 

2 •. Beating Plowshares into Swords. 

24. "Far from the Madding Crowd." 

36. "A Time of War, and a Time of Peace." 



SERIES X. 1896—1897. 

a. The Guard Neither Dies Nor Surrenders. 

4. Thy People shall be my People. 

*5. Whoso tilleth his land shall have bread. 

8 The Mote and the Beam. 

no. What has been — shall be again. 

»2. The People without a Country. 

13. Uses and Abuses of the Pulpit, 

15. Uses and Abuses of the Press. 

47. Uses and Abusesof the Novel. 

Uses & Abuses of the Stage, (Series i, No. 6) 

59. Woman against Woman. 

ai. The Best Preacher— the Heart. 

23. The Best Teacher— Time. 

25. The Best Book— the World. 

S7. The Best Friend— God. 

aS. Ten Seasons of Sunday Lectures. 



SERIES IX. 1895—1896. 

2. Ethics or Religion ? 

3. Faith with Reason. 

5. f Wherein Israel has Failed. 

7. < Wherein Christians have Failed. 

9. { How Both Might Succeed Together. 

11. The Place of Prayer in the Service. 

i«. The Place of Music in the Service. 

15. The Place of Ceremony in the Service. 

17. No Light but has its Shadow. 

15. Tolstoi, The Apostle of Russia. 

22. Jewish Theology — Rev. Dr. Silverman. 

24. Jewish Ethics— Rev. Dr. Silverman. 

25. Chains Broken— But not yet off. 

27. The National Council of Jewish Women. 

29. The Three Theological Dograasof Juda- 
ism—Rev. Dr. I. M. Wise. 



SERIES VIII. 1894—1895. 

2. My Creed. 

4. How Not to Help the Poor. 

6. The Stage as a Pulpit. 

8. The Pulpit as a Stage. 

to. Religion in the Public Schools. 

*2. "Hope Deferred Maketh the Heart Sick" 

«4. 'Physician, Heal Thyself." 

?6. Post Mortem Praise. 

18. The Better For Our Enemies. 

■20. The Worse For Our Friends. 

22. Nearer my God to Thee. 

34. Vicious Virtues. 

26. Israel's Faith is Israel's Fate' Marty rs'Day 

28. The Israelite as a Husbandman. 

50 Peaceon Earth. and Good Will toward Man 

3». Arms Against a Sea of Troubles. 



SERIES VII. 1893—1894. 

t. Religions Die— Religion Lives. 

3. Orphan- Homes— or Orphans in Homes. 

5. The Last Rose of Summe.-. 

7. Social and Religious Barriers. 

9. Comfort ye, Comfoit ye, my people. 

1 1 . Debt to Ancestry — Duty to Posterity. 

13. Only a Jew. 

15. A Mother's Love. 

17. A Father's Love. 

19. A Wife's Love. 

21. A Husband's Love. 

23. A Sister's and a Brother's Love. 

25. A Child's Love. 

27. Martyr's Day:— Through Bars to Stars. 

29. Eye for Eye or Turning the Other Cheek. 

31. Summer Religion. 



SERIES VI. 1892—1893. 



1. Israel's Debt to the New World. 

2. Past and Present Purpose of the Church . 

3. Ernest Rena. 

4. From Doubt to Trust. 

5. Sinai and Olympus. 

6. One to Sow, Another to Reap. 

7. Brethren at Strife. 

8. Jew Responsible for Jew. 

9. Did Isaiah prophesy Jesus? 

10. Did the other prophets prophesy Jesus? 

n. Model Dwellings "for the Poor. 

12. Under the Lash. 

13. The Lost Chord, 



22. 
23. 
24. 
*g. 
■8. 



Sabbath for Man— Not Man for Sabbath. 

Give While You Live. 

The Bubble of Glory. 

Compulsory School-Attendance. 

Too Late. 

A Plea for Home Rule in Ireland. 

Too Soon. 

Ahlwardt and Bismark. 

Today. 

A Larman's Sermon to Preachers. 

The Red, White and Blue. 

Blessed are the Peacemakers. 

Ethics and Aesthetics. 



Sunday Discourses fay Rabbi Joseph Krausfcopf, 0. &~ 
SERIES V. 1891—1892. 



i. Theologies many— Religion one. 
i. Wno wrote the Pentateuch ? 

3. Shylock— the unhistoric Jew. 

4. Nathan, the Wise— the historic Jew. 

5. Darkness before the Dawn. 
b. On the Threshold. 

7. Illusion— (Dreams, Visions, etc.) 

8. Delusion. (Hypnotism, Faith-Cure, etc.} 

9. Hallucination. (Ghosts, Spiritualism, etc.) 
jo. Jesus in the Synagogue. 

n. To-Day better than Yesterday. 

12. Wanted— A Rational Religious School. 

13. Civilization's Debt to Woman. 

14. Civilization's Duty to Woman. 

35. " There's a Divinity that shapes our ends" 



Justice— Not Charity. . 

A Personal Interest Society. 

Glint-Lights on the Ten Commandments. 

I. Ancient and Modern Idolatry. 

II. The Law of Retribution. 

III. Reverence to whom R.ever^nce belongs 

IV. Through Labor to Re.st. 

V. Children's Rights and Parents' Wrong* 
VI Slay the Sin, but not the Sinner. 

Vir. The Sanctity of the Home. 

VIII The NobUst Title:' 'An Honest Man." 

IX The Highest Fame: A "Good Name." 
X. A Plea for Noble Ambition. 

The Old in the New and The New in the Old 



SERIES IV. 1890—1891. 



3. Westward— Not Eastward. 

2. The Force in Nature— God. 

3. Gain from Pain. 

4. Pain from Gain. 

5. The Law of Environment, 

6. American Apathy. 

7. Russia and her Jews. 

8. Among the Immortals. 

9. After Death— What? 
10. Before Death— What? 

Jewish Converts, Perverts and Dissenters : 

it. I. True and False Converts. 

12. II. Jesus— a Jew, and not a Christian. 

13. III. Paul— The Jew and the Gentile. 

14. IV. Forced Converts. 



is. V. Allured Pervetts. 

16. Vt. Spinoza— Not a Convert nor a Pervert. 

17. VII. Brilliant Women— Ignoole Perverts 

18. VIII. Borne and Heine— Perverts through 

Christian Intolerance. 

19. IX. Isaac Disraeli — A Pervert through 

Jewish Intolerance. 

20. X BenJ. Disraeli— A Conveit, yet a lew. 

21. XI. The Blank Leaf between the Old and 

the New Testament. 

22. Love as a Corrector. 

23. Eves they have, and see not. 

24. Ears they have, and hear not. 

25. Tongues they have, and speak not. 

26. The Morning Dfwns, 



SERIES HI. 1889—1890. 



" Eppur si Muove " (And yet she moves). 

Jew Against Jew. 

Possibilities of Youth. 

Possibilities of Age. 

Art as an Educator. 

A Child's Prayer. 

Nurseries of Crime. 

The Jew as a Patriot. 

Are We Better than the Heathen ? 

Business Integrity. 

How Molehills into Mountains Grow. 

How Mountains into Molehills Dwindle. 

What Love Joins— No Court Sunders. 

Religion in the Laboratory. 



15. Myths in the Old Testament. 

16. Myths in the New Testament 

17. Living for Others. 

18. Heredity. 

19. Is this a Christian Nation? 

20. Purim and Lent 

21. The Tyranny of Fashion. 

22. Religious Unbelievers and Irreligious 

Believers. 

23. War Against War. 

24. Martyr's Day. 

21. Native against Foreigner. 

26. Ancient and Modern Saints* 

27. Shifting but not Drifting. 



SERIES II. 1888—1889. 



1. Whence, Whither and Why? 

2. The Voice of the People. 

3. Uncharitable Charity. 

4. Wife and Mother. 

5. Husband and Father. 

6. Origin and Descent. 

7. The People of the Book. 

8 Future Reward and Punishment. 
9. The Ideal Commonwealth. 
10. The Puritanic Sabbath. 

EPOCHS IN JUDAISM : 

It. I. The Mosaic Age. 

12. II The Prophetic Age. 

13. Ill The Messianic Age 

14. IV. The Rabbinical Age. 



Epochs in Judaism continues : 

15. V. Ttie Kabbalistic Age. 

16. VI. The Mendelssohnian Age. 

17. VII. The Present Age. 

18 Ashes to Ashes or Earth to Earth. 

19. Sanitary Science. 

20. Does Prohibition Prohibit? 

21. Intermarriage. 

22. Convert your own — Let Jews alone 

23 The 25th Anniversary of the Cornerstone- 
Laying ot Temple Keneseth Israel. 

24. Abused Benefactors. 

25. A. Benefactor Honored/Rev. Dr I M.Wise) 

26. The Real Saving Trinity. 

27. The Removal of the Leaven. 

28. Deed through Creed. 



SERIES I. 1887—1888. 



1. The Need of the Hour. 

2. The Theology of the Future. 

3. The Feast and the Fast. 

4. Mind and Belief. 

5. The Conquest of Evil. 

6. Be Right To-day Thov.ghWrong\esterday 

7. r Orthodoxy 

8 TheThreeFoes of Judaism :< Conservatism 
9 . {, Reform 

jo. Judaism and UnitarianiStn. 

H. The Feast of Esther. 



12 Judaism and the Ethical Culture Society. 

13. The Chosen People. 

14. The Hebrew and tne Atheist 

15. An Error of Eiglueen Hundred Years 

Corrected. 

16. Passover and Easter. 

% Who is Responsible : { £ £ ^% h 

19. The American and his Holidays. 

20. The Saturday and the Sunday-Sabbath. 



Press of SAM'L W. GOODMAN, 116 Ntrth Third Street, Philadelphia. 



